childbed or any other sicknesse 16. VVhat the opposite of this 1. Both incontinency in single life or widowhood 2. Breach of wedlocke 3. Using the mariage bed First immoderately and lustfully Secondly immodestly without shamefastnesse or honesty Thirdly unseasonably at forhidden times 17. VVhat meanes of preserving chastity to bee observed I. Either generall 1. Prayer for continency as the gift of God 2. Keeping company with sober and chaste persons II. Speciall preservatives and remedies 1. Sobriety and moderation of delights 2. Temperance in diet 3. Diligence and painfulnesse in our callings 4. Vigilancy over our affections 5. Modesty in eyes and countenance Speech and behaviour Attire and gesture 6. Marriage it selfe the lawfull remedy if the other means faile provided that such as have not the gift of continency may marry and keep themselves undefiled members of Christs body 18. What opposite to this I. Both frequenting the company of unchaste drunken effeminate and wanton persons places suspected and infamed II. Intemperance in gluttony drunkennesse and the like III. Idlenesse and slothfulnesse IIII. Immodest 1. Eyes beholding unchaste or beautifull and wanton persons obscene pictures reading lewd bookes or playes 2. Countenance impudent and harlots forhead 3. Speech gesture and gate wanton mincing and dancing 4. Attire proud and excessive V. Unlawfull marriages vowes divorces either expresly and ipso facto adultery or the occasions and meanes of it 19. What signes of chastity to be noted Sobriety modesty and shamefaltnesse keeping good and chaste company and avoiding suspicious shew of evill which are both meanes and signes of chastity and so doubly worth the regard as on the contrary wantonnesse immodesty impudency haunting unchaste company suspected places and at suspected times both signes and meanes of unchastity 20. What duty of procuring or preserving others chastity The generall care thereof in all as occasion serveth and especially For parents to provide for their childrens honest bringing up behaviour and marriage For Magistrates to provide good lawes and due execution with severe punishments to represse uncleannesse 21. What the opposite hereof To be accessory or procurers of others unchastity as bawds the divells instruments to bring naughty packs together those that counsell consent hire or allure to uncleannesse or prostitute them whose chastity they ought or promised to protect and so Parents Magistrates or others that connive at such offence deny or forbid the remedy marriage or execute not due punishment against the offenders 22. What are the degrees in this sin 1. In this order the first means motives and all occasions of this sinne by gluttony drunkennesse intemperance or other meanes whatsoever 2. Motions of the heart whether with or without consent of the will so who seeth a woman to lust hath committed adultery Mat. 5. 28. 3. Outward appearance of evill in adulterous and unchaste eye and countenance tongue gesture attire c. 4. Fornication and the act of uncleannesse in any sort 5. Adultery and other the monstrous and unnaturall sins whose punishments ordinarily by divine and humane lawes is death and sometimes with more infamous aggravations thereof 23 How account you of the first degree As the high way to the foulest of the rest and therefore he that would avoid crying and great sins ought to make conscience of the smallest as occasions draw on the action and gluttony and drunkennesse marshall in chambering and wantonnesse the heart is made the shop and store house of sin and the eyes the lewd shop windowes to let it in or set it to sale evill words corrupt good manners light and vaine apparrell curious ornaments frizeled haire and the like signs of loosenesse and immodesty as idlenesse the way to wantonnesse and that to impudency which at last bringeth forth fornication and adultery or other grosse and crying sins 24. What of pride in atire dancing and gadding abroad As appearances of evill and fruits of the flesh if not open defiance and enmity with God and so noted alwaies as pride the forerunner of shame wanton dancing of all good men condemned as an extreame folly and enticement to lewdnesse if not used with rare moderation as for the dancing in armour in the Pirrichian dances or men or women by themselves for exercise or joy of some great good hap or victory as Miriam as David before the Arke excellent and commended by all but for lascivious and amorous dances men and women confusedly together with wanton gestures kissings and dalliance the fuell of lust and as Herodias daughters dancing cost Saint John Baptists head so this many a headlesse soule and for gadding abroad the token of the wanton and idle widdowes 1 Tim. 5. 12. and of the harlot and those of loose behaviour Prov. 7. 9. and cost Dinah her honesty and the Sichemites their ruine 25. Some speake very bitter words against dancing Very true and so to be understood of wanton and dissolute dancing and at unfit times or in too impudent and foolish manner with mimique and even zany gestures and fashions as loosely as lewdly performed the very fellowes to kindle the flames of lust and impudency and such indeed was the gravity of the Romans at sometimes and some other Nations that they highly detested or were displeased with such lightnesse and folly as Demosthenes before his Athenians reproached Philip of Macedon and his Courtiers for common dancers such as having filled their bellies with meat and heads with wine fell scurriloussy and loosely a dancing and Salust of Sempronia said she was to fine a singer and dancer to be honourable withall and Cioero in his Apologie for Murena challenged also for dancing not minding to excuse it of him putteth it of or slatly denieth it with a concession nemo saltat sobrius and Plutarch in the vertues of women putteth it that shee ought to be no dauncer 26. But doe not the Fathers and Doctors say as much Yes for Saint Basil saith thou caprest and leapest with thy feet in dances unwise as thou art when thou shouldest rather bend thy knees in prayer to thy Creator but what gaine is got thereby surely this that virgins returne robbed of their virginity married wives of the truth to their husbands all lesse chaste then they went and more dishonest then they should though lesse perhaps then they would as if not in act which peradventure may be yet stained in thought which cannot be eschewed 1. So Saint Chrysostome saith to the maides and wives that daunce at marriages and so pollute their sex in such lascivious daunces the divell beareth a part as dauncing with them 2. Saint Ambrose that it is better to dig and delve on holy-dayes then to daunce and where banquets are concluded with dauncing there chastity is commonly but in an evill case 3. Vives in his instruction to a Christian woman hath not a little to this purpose who holdeth it for a strange vanity and saith he certaine Asians seeing the Spaniards daunce ran away for feare thinking them lunaticke nothing
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
Ecclesiasticall government to which subordinate and generall confederacies and Corporations mixed between private and publicke governments or societies Thirdly politicall duties of all sorts in all kinds of governments in the world whether Monarchy Aristocracie Democracie where there are commanders and subjects to command 34. What duty of Parents The love and care of them love or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis the fountaine of the other whence unnaturall parents that bring forth children and not care for them the care being seene in due providing for life naturally by 1. Nourishing them and 2. Bringing them up 3. Training them up in honest calling 4. Directing them in all matters of moment 5. Helping and storing for them as God giveth meanes For life spirituall by godly education instruction chastisement their prayers for them and blessings and the opposite hereof to be without naturall affection To traine them up in idlenesse and vanity To be neglective of providing for them or their education or instruction naturall or spirituall things or to curse and not blesse them 35. What the duty of children To answer their parents care and love with love and duty To reverence and obey them Matth. 21. 30. Eph. 6. 1. To stand in awe of them and submit to their instruction correction To preserve their parents goods and helpe them if need require To shew themselves thankfull as the Storke to her parents So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need or age require to help them with goods service reliefe To love and reverence them that be neare and deare unto them for their sakes Opposite to which is to neglect these duties not to love them but to hate revile scorn strike or deride them To be ashamed of parents contemne and despise them To be disobedient and unkinde To refuse or despise their instruction correction and to these heads or some of them may bee referred the duties of Tutors and Guardians towards Pupills and their Pupills towards them that as they succeed parents in government to succeed in fatherly love care and consequently Pupills to shew dutifull respects and love to them as good children to such their parents 36. What the duties of husbands and wives In generall mutuall love benevolence and conjugall fidelity in particular of the husband as head to guide direct and instruct protect cherish and defend provide things needfull and governe in loving sort giving honour also to her as the weaker vessell The wife as in subjection to her husband to acknowledge him her head reverencing fearing and obeying him being amiable and gracious seeking to please and cherish him be his assistant in the house and all duties of a good wife and huswife opposite to which is neglect of these duties and so his being his wives underling contrary to the law of nature and ordinance of God his hating striking or wronging her denying things needfull in his power or being too uxorious in in fond doting too imperious in rigour towards her As on her part her usurping dominion using unreverence unquietnesse causing trouble and griefe to him or being a crosse and not a helpe to him or idle at home or gadding abroad 37. What the duty of Masters To governe those under them with equity and moderation accounting them as children under us or brethren in Christ and fellow-servants in respect of our Master in heaven so commanding things lawfull honest possible and proportionable to their service paying their wages and wishing and procuring their good both in body and soule by instruction and else while with us and after esteeming them as our poore friends opposite to which is our neglect of them being too hard or tyrannizing over them commanding things unlawfull unpossible or too remisse in not correcting or not cockering them or suffering them in idlenesse not restraining and reproving them 38. What servants duties To love and reverence their Masters so to tender their credit and welfare submit themselves to their commands corrections and to be diligent faithfull and true thrifty and carefull to please their masters in all lawfull things opposite to which neglect and disobedience murmuring and answering againe idlenesse and unfaithfull wastefull and not carefull of their credit or displeasure 39. What the duties of other governours in Schools or other societies As they have the place of Fathers and Superiours to have a fathely love and care over them and their welfare opposite to which to neglect them or tyrannize over them and abuse their authority 40. What of the governed To demeane themselves with that reverence humility and respect as may become dutifull children to such fathers not neglective of their places or despising their authority to the disturbance of good order and bringing in impiety and hellish confusion 41. What duties of Ministers and Ecclesiasticall Fathers To be blamelesse and so behave themselves in their place that it may be to the edification of the Church both by their 1. Preaching in season and out of season 2. Their governing of the Church of God committed to them and their private families 3. Living and good example Opposite to which their inability and insufficiency impiety idlenesse and neglect of their charge or other irreligiousnesse prophanenesse or faults in preaching governing or living unworthy their place or calling 42. What duty of the people towards them Love reverence and submission to their Ministery and charge that they may performe their duty with cheerfulnesse not with griefe and so allowing liberall maintenance and their dues as those Elders that doe their duty well are worthy of double honour opposite to which hate neglect mocking or despising them resisting disobeying or abusing them denying or diminishing their dues with a mocking and a lying unto God Gal. 6. 6. or taking away and withdrawing them which is sacriledge or robbery and spoyling of God Mal. 3. 10. 43. What duty of Kings or Soveraignes In that high place and representation of Gods supreme authority the commendable exercise 1. Of that Soveraigne power in 1. making good Lawes 2. Seeing them executed 3. Creating Magistrates 4. Containing them in their duty 5. Mixing mercy with justice 6. Lawfull pardons 7. Waging war or concluding peace 8. Admitting or considering of high appeals godly to the glory of God justisie to the good of the Common-wealth II. Vertues of 1. Piety in all their actions 2. Justice in all their actions 3. Clemency in all their actions 4. Bounty in all their actions 5. Wisdome in all their actions 6. Fortitude temperance humility and generall all vertues to the good example of his subjects as Regis ad exemplum c. opposite to which is negligence and remissenesse in these duties bordering upon idlenesse or rigour degenerating into cruelty and tyranny 44. What subjects duties Honour obedience loyalty and service both with body and goods attended with love of their person desire of their welfare and prayer for their prosperity opposite to which neglect and contempt to speake evill or to curse him
the Churches command 10. But have not some kept their old names as those of yeares baptized Yes it may be so and no doubt but parents or themselves or others upon good occasions may and have authority at other times to change them as aforesaid 11. How are names then said received in Baptism Generally or for the most part and by common practice of all or most being a particular or personall and speciall priviledge doth not infringe or overthrow an universall law 12. But we finde many received names before baptisme It is true at Nations conversions and with people of yeares converted to Christianity it being at their owne choice to keepe or change their names but we speake generally here of children comming to baptisme of whom as well as the ancient manner thereof we shall speake more hereafter in the Sacraments 13. Jt is then most convenient to give names in Baptisme It is as at our birth wee receive the name of man and sirname of parents so at our new birth or regeneration in baptisme to receive a new name or Christian name in remembrance of the family of Saints whereinto we are by this meanes engrafted so also was it in Circumcision in whose place Baptisme succeedeth 14. But divers instances may bee given to the contrary for Circumcision To bee understood then of breach of the ordinance or in case of necessity or some extraordinary incumbrance or priviledge that doe not disanull or infringe a generall law 15. For Gersom he was named ere circumcised It was a plaine breach of the ordinance and Moses like to have beene punished and died for the fact and perversnesse of Zipporah his wife 16. All the children of Israel in the wildernesse not circumcised yet had names assuredly But that a place and case of extraordinary necessity and incumbrance when much good order and discipline was neglected and sometimes superciliously by the factious Israelites contemned 16. Benoni was named by Rachel before circumcision But as her wish onely held and at circumcision Benjamin by his father who had the absolute authority 17. But Saint John Baptist and Christ also by the Angels before circumcision Extraordinary revelation was the preparation of names for those sanctified persons yet the 8. day according to the Law ordinarily circumcised and the names solemnly imposed or published to the accomplishment of the very letter of Moses Law 18. It standeth then with best reason or conveniency to have the name imposed in baptisme It doth and from all antiquity so received at our new birth to receive that new or Christian name and that the Godfathers should impose or publish the same 19. Is that most convenient Yes for so is the generall use and we have no custome in the Churches to the contrary but many reasons for the same As 1. Not against Scripture but consonant to them 2. It is most anciently received and used 3. It proceeds from the love of parents requesting it and them undertaking it 4. It is a benefit to the infant if the parents die 5. It is a helpe to the parents by aiding and remembring them 6. It is a comfort encouragement and stirring up of the childe to remember the duties 7. It is a meanes to increase mutuall love and friendship among neighbours by performing this duty one for another 20. But why are children baptized being infants and not rather when they come to yeares and discretion For divers good reasons especially these foure viz. 1. Imitation of Circumcision in whose place it succeeded 2. After the example of Christs receiving little children 3. For that the covenant pertaines also to them as well as the parents and so that seale 4. That we may be so presented to God as earely as may be 21. How in imitation of circumcision As which was commanded the eight day and that being the seale of the Covenant and so this hence administred also to infants as that was by Gods speciall command 22. How from the example of Christ He not only not refusing the little children or their good will that brought them but blaming them that would have them kept from him and commanding them to be brought and suffered to come and more expressing his will and good will By his 1. Receiving them 2. Taking them in his armes 3. Laying his hands on them 4. Blessing them and his 5. Exhortation to all men to follow their innocency 6. Promising them and them only heaven 7. Affirming their Angels to stand before his Father in heaven c. 23. How pertaines the covenant to them As made to Abraham and his seed all the saithfull and their seed whosoever borne of faithfull parents and in the bosome of the Church and to whom as the Covenant so especially this seale at first as that of circumcision doth pertaine and though never so little ones yet we see respected by God and Christ in mercy 24. Why also presented so in the Church That as early as may be conveniently they may be testified so and Registred in the number of Gods children as what greater happinesse and so never too soone and from which to be kept a misery or abatement of the blisse as the utter deprivation endlesse misery 25. Then it is good children should be soon baptised As with conveniencie may be and to that purpose are divers Canons of the Church and though God can save without meanes yet we are called upon to shew our duty and love in not neglecting the ordinary meanes of our salvation 26. Is baptisme then a meanes thereof It is though not Ex opere operato in the bare worke yet our conduit of grace by the faith in Christ and application of other saving graces implied in the right use and receiving of the same 27. Then it is faith and not baptisme that saveth But that faith requireth also Baptisme as baptisme implyeth the vertue of faith and as Christ originally faith instrumentally so Baptisme Sacramentally cooperate worke and assure our salvation 28. Both faith and baptisme then are required Yes they are for he that beleeveth and is baptised shall be saved and except a man be borne of water and of the spirit he cannot be saved so not the bare circumcision but a new creature required 29 How doth this then pertain to Infants As they are borne in the bosome of the Church and the Covenant also made to them and are So 1. Presented to God in the Church and 2. By faithfull parents and 3. Upon Gods gracious promise in Christ in that covenant of grace 4. In the faith of the Church and parents 30. But is this enough For them it is but for others of riper yeares is required a due disposition to faith and repentance actually performed and grace to shew forth the fruits of the spirit and so in men of yeares as they are found in grace they were though fit to bee baptized as we read of Cornelius the Eunuch and others 31. Many then are baptized that are not
their owne accord perversnesse and pride when mans disobedience by the meanes subtilty and solicitation of that wicked one the old Serpent and enemy of mankinde one of those rebellious Angels the originall of his owne and Adams fâ—ll and so all our ruine 57. There is then onely that meanes left of mans salvation Onely in Christ the Mediator and Redeemer one of our owne bloud as man and one with God and in whom we are sons and beloved 58. This is then a great priviledge The greatest priviledge and prerogative that can be and most glorious title to be the sonnes of God for if Kings sons on earth bee honourable how much more sons of the King of heaven 59. What benefit by this priviledge or prerogative To be inheritors of the kingdome of heaven due onely to the sonship and to no other worthinesse or workes 60. How is the inheritance of heaven then due to us As sons not without doing good workes nor yet for the workes sake but for Christ in whom God is well pleased with us and our workes that would else bee but splendida peccata even our best works without Christ. 61. Why did the Lawyer then say Master what shall I doe to inherit eternall life A solecisme in both Law and Divinity to think that inheritance should descend by workes or doing and not by filiation or being sonnes which as sons will doe the will of their Father yet hope to have the inheritance not for doing the works but by being sons 62. The question was not then well proposed It shewed the propounder was no perfect scholler in Christs schoole and howsoever signifieth his good intention yet arguing him in that point neither good Lawyer nor found Divine 63. How is heaven then an inheritance As it belongs to the sons of God and by them to be inherited as they are members of Christ. 64. Are they inheritors then onely so Onely as they are thought worthy to have the prerogative to be accounted sons of God being members of Christ so accepted in him and made acceptable by him who is the true Vine and naturall Olive and all the elect the branches 65. How is it said a kingdome As it hath all the honour nobility splendor and glory that can be ensignes or annexed to dominion or majesty with stability of peace and eternity of durance in that most happy estate and in so high measure of contentment that all earthly Kingdomes State and Majesty are but drosse and contemptible in comparison of the same 66. How a kingdome of heaven In regard of the excellency and eminency of glory in that highest degree that nothing can bee more whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull all true sons and servants of God there God himselfe in full and beatificall vision is seene in the heavenly Jerusalem the City of God and supernall Palace and Courts of that great King filled with his glory presented before and in presence of Cheruh Seraph with all those heavenly Quires Orders and Hierarchy that celestiall company innumerable Saints and Angels 67. Is this the benefit of Baptisme It is thereunto ascribed as whereby I am so admitted into the Church the visible company of the faithfull and being engrafted into Christ accounted a childe of God and heire in hope of the kingdome of heaven SECT 4. The third Question The Godfathers promise in Baptisme for the performance of our Christian duties Of repentance faith and obedience our Repentance in forsaking world flesh and Divell The Divell and enmity to God man being anthor of all evill and sin in heaven paradise â—on the 〈◊〉 continually by his wicked motions and suggestions and Agents or instruments so sowing tares in Gods field Sin in the heart of seduced mankind The Divels works being sias of all sorts so evill and opposite to the works of God as sins of omision ana of commission of ignorancâ— and of malâ— of weaknesse of infirmity Or presumption and the like All workes of the Divell the wicked world with her ompes and vanities Or vain pompes how to be understood and distinguished from the necessary ornaments of the Prince or State How sinne is vaine and all worldly things vanity the sinful lusts and corruptions of the flesh all evill how to be resisted of faith and how we make profession of it in Baptisme and reason Of it The fruit of faith obedience So then also professed showne in our diligence to seeke learne and will therein revealed with constancy all the dayes of our life 1. VVHat did your Godfathers and Godmothers then for you They did promise and vow three things in my name 2. What is meant by promise and vow That they did Both promise the matter and for assurance Confirme it with a solemne vow for me and so not Only simply and Barely promise though promise bee much to be respected and kept in all honest and lawful things but solemnly vow and confirme that promise by publique profession and protestation Made Before God and the Church To God and his Church so In the face of his Congregation and for such things so Good holy and Just and My duty that had they neither been promised vowed or protested yet in all right ought to have beene so soone as knowne acknowledged and to the utmost of my power performed 3. Wherefore is this question here put To shew the reason of the ancient custome and use to have sureties at Baptisme 4. What is that To undertake for us between God and us so before the face of his Church our Christian duties 5. How our Christian duties here described By these three things in the answer propounded Of 1. Forsaking evill The Divell and all his works The world and the flesh 2. Beleeving the Articles of the Christian faith 3. Both Keeping Gods holy Will and Comandments Walking Diligently in the same Continually all the daies c. 6. Whence is this question and answer taken From the very words of the Liturgy where the things here repeated in the ordinary administration of Baptisme are required of the Infant and sureties and by them vowed and promised according to the Churches laudable and most ancient in stitution 7. Recite these three things briefly Repentance faith and the fruits thereof obedience 8. How Repentance To forsake all evill 9. How faith To cleaveto God by believing on him and pursuing that which is good 10. How obedience In that generall duty to feare God and keepe his Commandements 11. How is repentance described here By forsaking all evill in these three branches intended comprehended the Divell World Flesh. 12. What is the Divell The ancient and accursed enemy of Adam and all his posterity who fallen from God expelled out of heaven devoid of grace is the author of sin and of our ruine and misery 13. How fell he from God By disobedience and pride and so called 1. In
spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
the enemies of God to blaspheme 23. How is this to be understood As that all manner of evill examples prophanenesse shew of evill and idolatry may be occasion of blasphemy to the enemies of God and so all evill Christians accessory to the blasphemy of others and causers of it so in effect blasphemers 24. What opposite duty The glorifying of him and honoring of his holy name and his word by all means possible so yeelding him the honour due unto his name 25. What abuse by cursing and banning A malicious sinne the fruit of a heart full of gall and bitternesse and so compared to an arrow shot upright that shall fall downe upon the cursers head as he well deserveth 26. May we not curse then No not at all unlesse God bid ourse as he said Curse ye Meroz and so utterly to take heed of cursing maliciously as many will with desperate speeches and acclamations shewing a heart fraught with gall Cursing vainly as many doe on sleight or no cause calling for vengeance and plague murren and pestilence Cursing customarily as too many also will doe by swearing and cursing bewraying their folly and execrable impiety 27. Why should we not curse 1. Because it is the assured note of a wicked person as in the Psalmes Their throat is an open sepulchre the poison of aspes is under their lips their mouth is full of cursing and bitternesse 2. Because it is noted the fruit gal and bitternes as Rom. 3. 11. water of a corrupt fountain Ja. 3. 3. Because it is forbidden to all Gods people blesse and curse not blesse your persecutors blesse I say and curse not Rom. 12. 14. 4. Because it is a presumptuous sinne to wrest the office out of Gods hand and to whose justice belong plagues and punishments and so to enter upon Gods tribunall 5. It is here forbidden as all prophanation of Gods name and honour and we never read of any good man without Gods command durst enter upon it or doe it nay Michael when he strove with the divell durst not curse him Jud. 9. Nor Balaam though hired by Balaac durst curse without Gods commission Num. 23. and lastly curses are threatned with the curse of God that it shal not depart from the house where the curser or swearer dwelleth so it is an arrow shot upward that will hit him that shot it falling downe heavy with Gods curse on his head and we see not only Gods Law and Commandements all good men and Angells as Michael but even false Prophets as Balaam shall stand up in judgement to condemne this cursing and cursed generation 28. How is it that cursings and excommunications are found in the Scriptures and in the Church By Gods particular appointment and conclusion who is absolute Lord of both blessing and cursing and so we finde that Moses set forth the curses on mount Geresin That David cursed his and Gods enemies from God That Elisha cursed the rebellious children and the Church from God and for his glory used her excommunications and execrations by Christs peculiar commission and upon which no private person or any private authority may enter 29. What opposite duty Blessing and praysing him and his holy name yea and blessing all others even enemies and persecutors according to that blesse and curse not Rom. 12. 14. How blesse we God By praysing him for his blessings and sounding forth his goodnesse with the voice of joy and thanksgiving 30. How blesse we men From him and for his goodnesse and graces shewed in and by them and so blessing is said to be either generally required of all in gracious speech and godly salutations Gen. 47. 7. 10. Rom. 16. 16. Matth. 5. 44 47. Or particularly performed by superiours as from God and in his stead Parents Gen. 27. 27. Minister Numb 6. 23. Magistrates 2 Sam. 6. 18. 1 Kings 8. 55. 31. What abuse by swearing The prophanation of Gods name and injury to his holinesse and truth which as with falshood in our owne speech and injury and wrong to our neighbour is forbidden in the ninth Commandement as derogation to Gods truth and Majesty and prophanation of his name is here forbidden 32. How is this abuse of swearing Such vaine prophanation of Gods name used in oaths either taken falsly deceitfully rashly negligently commonly by creatures or false gods in vaine protestations and foolishly undertaken to the disparagement of truth and Gods glory 33. How many sorts of oathes be there Two sorts Ascertory commonly so understood Promissory in which are vowes What false swearing The taking of Gods name impiously in our mouthes to sweare to a thing we know to bee false or know not to be true both which are false swearing so the false witnesses against Naboth and Christ. How swearing deceitfully When sweating to what we know false or if it happen true what we thinke false and with a purpose to deceive others thereby or not to performe the same all which sorts are accounted perjury 34. What is rash swearing Swearing unadvisedly in heat and choller or any other passion without consideration of the matter circumstances manner or possibility of performance 35. What common swearing An accumulated sinne aggravating the offence of rash swearing by drawing wickednesse with cart ropes of vanity to a custome and so nothing more odious to God then the customary and common swearer who is commonly a vaine and prophane person 36. Whence the heynousnesse thereof 1. For the multitude of oaths reaching to heaven to pull downe vengeance 2. For the continuall neglect and contempt of God indignity offered to God to call him to witnesse in every lewd and trifling matter 3. For the contempt of truth as many must needs be false and lewd 4. For the small conscience of telling or facing a lye ordinarily seene in ordinary and common swearers 37. What other vaine swearing In derogation of Gods Majesty calling any creature to witnesse or using light and foolish protestations savouring of folly impiety and vanity and to the mocking of oaths and making them and the truth suspect 38. How may that be In swearing by creatures as light fire aire c. bread drinke welking c. By ridiculous toyes by laking by cocke by my fay c. By Popish Saints or the like by Saint Mary Saint Anne Saint Loyes by the Masse by the rood c. By Heathen gods or idolls as by Hercules Apollo c. Medius Fidius c. By parts of Christ body as nailes wounds blood heart and so Gods heart wounds c. many times not without cursing and raving most blasphemously 39. What the solly or vanity of them 1. In that they are childish and foolish to attribute the knowing truth to such things 2. Beastly and abominable to set up the creatures in the place of the Creator 3. Divilish and detestable to rob God of his honour and shame the truth 4. Blasphemous to teare Christ in peeces with such execrable oathes and vaine mouthes 5.
themselves unworthy of honour and respect by their Insolent carriage towards inferiours Light Dissolute Unmercifull Unjust behaviour in their places Inferiours their despising unreverence disobedience and dishonour of superiours by any Vndutiful Vnreverent Despitefull words behaviour actions towards them 17. How are the opposite or opposed parts seene or intimated here The honour reverence love and obedience required of inferiours expressed in this word Honour to which opposed dishonour unreverence despising or disobedience as the gravity good example mercy justice moderation and beneficence intimated in this word Father which sheweth what superiours are required to bee else not fathers opposite to which are insolent light dissolute unmercifull and unjust carriage and behaviour whereby they seeme to leave and lose the name of father 18. Who are then accordingly accounted Fathers 1. The Prince who is parens or pater patriae so Abimelech the name of the King of the Philistims King father 2. Magistrates patres conscripti so Senatours Councellors of Estate Fathers of the State and Fathers of the King as Ioseph to Pharaoh Gen. 45. 8. 4. Superiours in First knowledge and science Iubal father of them that play on the Organs Iabal father of them that make Tents Gen. 4. Secondly holinesse as Elisha called so by the King of Israel Shall I smite father 2 King 6. 21. Thirdly by instruction oversight and government as Elisha said of Eliah My father my father 1 King 1. 12. Fourthly in estate or riches Job 31. 18. 5. Ancient in yeares fathers by age 6. Spirituall Pastors Ministers and Teachers Fathers in Christ. 7. Masters of families and servants Patres familias 8. Naturall and legall parents as fathers mothers fathers in law mothers in law also Godfathers and Godmothers Benefactors and who in any the like respect guardians or have delegated power or tuition and government over us as children and inferiours to bee understood by all these severall respects and bonds of nature law or other contract 19. In what manner are they so Fathers By the law of 1. Of Nature naturall parents father in law c. 2. Nations 1. Kings and Soveraignes 2. Magistrates Senatours Councellors of State 3. Judges and Officers of justice 4. Spirituall Pastors and Fathers in Christ. 3. Contract Masters of Families Guardians Tutors and such other superiours for our instruction or aid c. by our selves or others appointed or desired How may these superiours be distinguished Into superiours In 1. Gifts 1 Received frō God whether Inward of the mind as in Arts wisedome Learning vertue or the like Outward as in Age the ancient Degree of Birth nobility or gentry Schoole or church dignity Wealth the rich or potent 2 Bestowed on us as Benefactors Guardians and helpers 2. Authority governors of Family Schooles Corporation Church Commonwealth in governm oeconomic scholasticall cōfederacy ecclesiastic politicall What the generall duties of superiours that they may worthily be accounted so Wisedome and gravity together with good example good deeds 20. What the generall duties of inferiours To exhibit honour Inwardly in reverent estimation of their worth and wisedome place and authority Outwardly both in the 1. Signe of reverence whether Rising up to them Going to meet them Bowing the knee Vncovering the head Standing before them Giving them the precedency Silence when they speake Words of reverence 2. Deed as occasion is offered to minister unto them 21. What the opposite vices in generall 1. In superiours neglecting inferiours lightly or foolishly 2. Inferiours neglecting or despising their superiours unreverently undutifully 22. What the duties in particular of superiours in inward gifts of minde In humility to acknowledge them received from God and thence willing to employ them to his glory and the good of others opposite to which is insolence and abuse of them 23. What of inferiours herein In thankfulnesse acknowleding reverence and respecting them as the gracious instruments of God for our good and in modesty even to account our equals rather superiours or betters then any way to deny deprave or disdaine their good gifts 24. What the duties of the ancient To bee sober and grave ready to instruct the younger sort both by their wisedome and good example as patternes and presidents of good and no wayes of lewdnesse or evill 25. What the duties of youngers To reverence them as fathers learne and imitate their good examples and no wise to despise the aged contemne their counsell or direction 26. What duties of those dignified by nobility gentry or other degrees of eminency By magnanimity magnificence and other heroicall and divine vertues to remember the giver of all good and use the same to his honour the good of the Church and Commonwealth thereby shewing themselves worthy of that honour who otherwise shall seeme but bubbles of honour and a shame or disgrace to their degree 27. What the duty there of inferiours To reverence respect honour them according to their worthinesse places and degrees readily exhibiting the signes thereof and no way to presume against them or neglect them 28. What the duty of the wealthy To remember the giver and that they are but stewards and shall bee called to account to use their riches as instruments of liberality and bounty to the helpe and releefe as well as protection of the poore and helplesse and not to niggardlinesse and avarice or oppression and cruelty 29. What duties of inferiours The reverent esteem and welwishing to them and their estate as the blessings of God and instruments of their good and not to disdaine presume or murmure against them or God 29. What requiredin Benefactors In that act of bounty or charity to give willingly cheerfully freely and discreetly bis dat qui cito and not grudgingly or for his own profit so not given or without discretion so cast away or with delay so qui sero dat diu noluit tardius beneficium perdit gratiam and the like exprobation or casting in the teeth of a good turne 30. What duty of the receivers of a benefit Thankfully to acknowledge and remember it with testification both by word and deed if occasion be offered as well as prayer opposite to which forgetfulnesse of a good turne or requiting evill for good 31. What the opposite or negative part of all the former Easily collected from the premises and partly expressed in them a neglect of those good duties in any respect by any of the parties or in stead thereof the return and exercise of the contrary to them 32. Who are those other superiours in authority Governours 1. Of families as Parents over children Husband over wife and family Master over servants apprentices 2. Of Schooles or Universities or other Corporations Master Guardians and Presidents 3. Of Church as Bishops Pastors and Minister 4. Of Common-wealth the Prince our Soveraigne and all Magistrates 33. How the order of these First Oeconomicall duties as that the first government in the world Secondly instruction in Vertue and Religion so Scholasticall and
others I. In generall being true and just c. II. In particular as in 6. Commandement to beare no malice c. 7. Commandement keeping body in c. 8. Commandement keepe hands from picking c. 9. Commandement tongue from evill c. 10. Commandement not to covet c. 8. How is that to love my neighbour as my selfe To love him as my selfe in that true sincere and hearty affection that I wish well unto my selfe withall and not hypocritically and fainedly and coldly or dissemblingly but truly for his good and unfainedly for his soules health 9. VVho can love his neighbour so Every good Christian that hath but learned what charity and the love of God is for if he doe not love his brother thus whom hee hath seene neither doth he love God whom he hath not seen but if he say he doth he is a lyar because the truth of God is not in him since truth of love is wanting and God is love and the truth and so hee loveth us in truth and commandeth us so to love one another and seeth the heart and by this showeth who are his children that in truth love him and their neighbour 10. But we see none doe love other so much as themselves Neither is it so set downe so great a love in the quantity but as true a love in the quality and a second in order my selfe the rule my neighbour as my selfe and both in God and for his love else all love of my selfe and others is vaine that is in any other respect such as worldly or carnall and fleshly love is 11 How meane you it then To love him even as my selfe for 1. The manner in true and hearty love though not in that measure and extent in every respect of it or Quoad qualitatem veritatis though not quoad quantitatem magnitudinis so true though not so great alone Quoad modum though not gradum to the utmost degree that I must care and provide for my selfe 12. How then shall this love be Sicut meipsum or as my selfe both in respect of 1. Quod in meipso my soul and his Gods Image 2. Ad quod meipsum for grace here and glory hereafter 3. Propter quod meipsum for Gods glory and the soules good 4. In quo meipsum in God and goodnesse 5. Quosque meipsum to the end and this to love him truly and Christianly as my selfe 13. What will the effect of this be That I will then wish no more hurt to him then to mine owne soule loving him so truly and sincerely as my selfe and for Gods sake and will wish to receive from all men as I would do unto them 14. How is that to doe to all men as I would c. According to the true effect of the Talion law in love not revenge but doing so well by them that I would not wish better from them and so wish as well to them as to my selfe or my owne soule which could not be amisse for who hateth or wisheth ill to himselfe that is but honest or in his right minde and so love the fulfilling of the law seene in all these particulars 15. How towards superiours By doing to them as I would wish them or others to doe by me if I were a superiour and in their place which is the summe and substance of the fifth Commandement whereby 1. To love honour and succour my father and mother 2. To honour and obey the King and his Ministers 3. To submit my selfe to all my governours c. 4 To order my selfe lowly and reverently to all my betters which is the love and effects thereof in honour and obedience and submission and well ordering my selfe in duty and humility that I owe 1. To my naturall parents father and mother 2. To politicall parents King and Magistrates 3. To spirituall parents Pastors and Ministers 4. Oeconomicall and other parents superiours or betters as Masters Teachers ancient rich or noble persons in any degree better or above my selfe and in modesty extended my very equalls 16. How towards others In generall to hurt no body by word nor deed but to be true and just in all my dealing the sum and substance of all the five last Commandments as not hurting any body I. By word contrary to the ninth Commandement by lying slandering false witnesse c. II. By deeds by 1. murder slander malice or the like contrary to the sixth Commandement 2. Adultery fornication or other uncleannesse in tempting others or attempting or wronging others chastity or mine owne contrary to the seventh Commandement 3. Stealing in oppressing fraud or the like contrary to the eight Commandement and so consequently being true and just in all my dealings in all these respects and even not contrary to truth or honesty to cover or desire other mens goods or make any lewd or evill pretences to the same so contrary to the tenth Commandement as more particularly expressed in the words following 17. What is it to bear nomclice or hatred in my To be free from murder and all inducements to the same since who hateth his brother is a man-slayer before God and of malice and hatred sprung contentions quarrells and unquietnesse and so consequently blood-sucking if not blood-shedding so this the effect and substance of the sixth Commandement on the contrary enjoyning and commanding love and the preservation of our neighbours life and person 18. What is it to keepe my body in temperance sobernesse and chastity The substance of the seventh Commandement where these vertues of temperance in our mindes affections and actions enjoyed sobriety in our speech gestures attires actions and behaviour and chastity both of body and soule though as most seen in the actions and body so for good example sake intimated and most required and on the contrary in that Commandement all adultery fornication and acts of uncleannesse with all intemperance and unchastity and signes or meanes of the same forbidden 19. What to keepe my hands from picking and stealing The plaine sense of the eight Commandement forbidding all stealth whether by covert fraud cousenage or secret purloyning or overt oppression in robbery and other unjust and ungodly courses getting others goods or encreasing our owne as on the contrary in that Commandement the preservation of our neighbours estate restoring of goods unlawfully gotten and lawfull getting and using yea laying out of our owne goods to pious and charitable uses enjoyned if as we are but stewards we will not be accounted theeves and usurpers before God 20. What by keeping the tongue from evill speaking lying and slandering The substance of the ninth Commandement where all untruth and uncharity by untrue and undue testimony publicke or private in place of judgement or else by lyes slanders or false reports to the wrong of the neighbour and his or our owne good name and breach of love and charity are forbidden and so on the contrary truth and charity in all these respects to the preservation
that in nature assisted by grace will suppose free will 〈…〉 of supererogation 24. What ability then may we 〈…〉 Only that which is of grace in Christ and to that measure that may be acceptable though not perfect since God is pleased so to accept of our best endeavours 25. Whence are we to expect it From God the giver of all goodnesse and so who is only able to worke in us both the thought the will and the deed 26. What meanes to obtaine it As here is prescribed continuall and earnest prayer the effectuall meanes to obtaine grace and all other blessings from the hand of God 27. Is there such necessity of prayer then Yes as the naturall life cannot be preserved without continuall food no more the spirituall life of the soule in grace without continuall accesse of Gods graces and comforts to refresh and nourish it 28. Is there such need for the faithfull also to pray Yes both I. As continually standing in need of such comfort 1. To shew they are Gods children and faithfull servants 2. To pay their vowes and duties of praise and thanksgiving 3. To performe their obedience to him 29. What manner of prayer required As is here expressed continually earnestl◠and diligent prayer so said we ought at all times to call for grace by diligent prayer and to this purpose we are bid pray continually 1 Thes. 5. 17. 30. What further intimated in the question following this preface That the Lords Prayer is the most excellent platforme that we may desire of prayer and absolutely in it containing all that we need pray for and as a rule for our hearts and words to make request by so most reverently and religiously to be respected and used whence the reproofe of any that either I. Superstitiously neglect 1. It or sleight it 2. All set formes of prayer II. Ignorantly attribute too much to the bare recitall of it so religiously using it with vaine repetitions and babling III. Superstitiously use it to the expiating of sin by the only often repeating it c. 31. Why is it called the Lords Prayer As by him taught to his Disciples and in them to the whole Church so sanctified by his holy lips teaching and commanding it saying when you pray pray after this manner 32. Is it then meant in those very words No doubt after so good a Schoolmaster and in words so well couched in so holy perfect and absolute manner and for the substance comprehending all things necessary to be desired 33. What followeth The expresse requiring the recitall of the same prayer intimated so necessarily to be learned and religiously used by all good Christians SECT 2. The Lords Prayer Hypothesis of the Lords prayer here proposed the generall thesis of prayer and the nature definition excellency sorts order and rules of it come to be considered So the definition explaned and parts of prayer and order of them described as also the sorts or kinds of prayer among themselves compared and illustrated as of vocall and mentall of publick and private ejaculatory and others the difference and degrees of excelleney all of them excellent and usefull in their kindes the holy and religions use of set form of prayer in the Church of God and reasons of the same and how from all antiquity and by all godly men used whence also the Lords prayer by the Lord himselfe so propounded to be used yet none of the others in their due seasons to bee neglected but most necessary on the divers occasions of our life estate and callings to be religiously practised all of them and often as the many and continuall blessings of Almighty God are powred out upon us or presented to our eyes and remembrance the circumstances of prayer further set downe and declared of kneeling and the like gestures the order and rules and conditions of all true prayer the wings of prayer and how made so powerfull and why the prayers of the wicked prove so uneffectuall and unacceptable how we may pray or more to elevate our minds and inflame our zeale and affections to this divine duty of prayer in a due estimate of it we may consider the rare excellencie of it by the divine Elogies and other testimonies of holy scripture concerning it as likenise the exceed 〈…〉 and urgent nesessity pressing us on inciting us to this duty and lastly the admirable force or surpassing vertue and efficacie of true prayer which is of faith even to the obtaining of all our desires overcomming the greatest powers that are in the world the great dignity urgent necessity and wondrous efficacie of it here amply appearing from a survey of the reall worth right use and rare 〈◊〉 both effects of it to which may be added these further godly and profitable directions therein for the right use and practise of the same 1. REcite the Lords Prayer Our Father which art in heaven hallowed 2. What is here especially to be observed In generall what prayer is and how regulated In speciall this prayer the perfection and parts of it 3. What is prayer Oratio quasi oris ratio the calves of the lips or rather a devout pouring forth of the soule before God in our submission to his Majesty and ordinance and so honouring him 4. What in it to be considered The Nature Parts Sorts Rules of it whereby the Essence Matter Manner Order of it declared 5. What the nature or essence As expressed in the definition of it said to be the immediate worship of God by our calling on him in the name of Jesus Christ with devout pouring forth of the soule before him acknowledging his great Majesty and mercies and our owne miserie so desiring both for our selves and others supply of our wants and necessities from the fulnesse of his bounty and giving him praise for the same or more briefly thus a lifting up of the heart to God in the name of Jesus Christ according to his will in full assurance to bee heard and accepted of him 6. Why say you an immediate worship of God Because that though many other holy actions both at Church and else are his worship as preaching and hearing the word receiving the Sacraments sacrifice and obedience better then sacrifice yet none so immediately honouring him as this that primarily and totally respecteth it as tendring him in that very act our duty and so in the act honouring and worshipping him whereas preaching helpeth but our infirmity and prepareth us to this duty sacraments sacrifice and obedience and all other good duties in the service of God and his worship are promoted and made more acceptable by this and have as it were their best perfection from hence and thus this is the greatest highest and holiest duty that can be done by man and even Kings in this action though other great matters required at their hands doe the greatest matter that ever they can doe on earth and performe the holiest duty and most honourable and strongest for their
legere and preeando disces prccari so using this we may learne to pray and weepe for that wee cannot weepe or be sensible of these best things which shewing a good desire can never be far from the wished effect also in our mindes often to revolve and consider 1. The great mercies and goodnesse of God towards us to stir us up to thankfulnesse 2. The great wants and miseries we are in to move us to confession and prayer for reliefe 3. The great wants our poore brethren are in to move us to charity and compassion so to pray for them 4. The many dangers we have escaped by the gracious providence of God to move us to praise him 5. The many blessings we receive continually to urge us to thanksgiving that are continually preserved fed and nourished kept and sustained by him which only well thought on might move us effectually to this duty to pray continually 24. How or in what respect 1. As every minute day Sabbath houre and yeare are new blessings adding continuance to our life and being 2. As every minute day and houre bring new blessings or minister occasions to consider of the same and move us to thankes 3. As every creature may seem to put us in mind of their and our Creator 4. As every good creature yeelding us comfort may put us in minde of his goodnesse as the summe of his glory the Heaven his throne and residence the day his light and so every good thing sheweth some sparke of his grace and goodnesse 5. As every blessing a new memoriall of his love and bounty to us so to remember him the giver of life heat and comfort friends goods health and whatsover we enjoy to cloath feed helpe or releeve us and such pious arguments of praise might be continually present with us to move us to praise him that even while we live on earth we might herein lead an Angels life and be better prepared for glory and capable of it in greater measure the soule so adorned having so great a measure of grace 25. When and where are we to pray As often as conveniently we may and the oftner the better so with zeale and discretion or with the spirit and understanding 1. Both publicke on the Sabbath and solemne feast dayes in the Temple with the Saints in the great congregation 2. Privately on the weeke dayes in the family with the promise of the presence of God 3. Retiredly at any time in the closet where God that seeth in secret hath also promised to reward openly 4. Continually on every good occasion and blessings received and considered to remember and blesse the giver and send up some sigh or ejaculation towards heaven whence the gifts descend 5. Ordinarily for all those daily blessings received as at our First uprising that restored to a new day and light that might else have slept an endlesse night and sleep Secondly at our downelying that having passed the troubles of that day we have rest and in remembrance of our grave our bed and sleep of death Thirdly at our receiving our meat sanctifying the same by prayer and after giving praise for the same 6. Extraordinary as any necessities urge or extraordinary blessings or dangers present oftner and more incessantly so we finde first Daniel three times a day Dan 6. Secondly David seven times a day and at midnight and with great earnestnesse for the childe Thirdly Christ himselfe three times together at his agony 7. Whensoever we finde our selves best disposed to so holy a dutie and not to quench the Spirit or neglect his good motions of grace in the heart 26. What else to be noted for the circumstances of prayer 1. Such as the time the Sabbath most especially appointed for his solemne worship yet not neglecting other times but as often as conveniently may be 2. Such as the place the Temple especially thence called the house of prayer where many gathered together like many coales giving the greater heat many sticks the greater flame and many godly mens prayers joyntly more powerfully ascending to pull downe blessings from God as he signifieth Ezechiel the 14. by joyning Noah Daniel and Job together to shew powerfull prayer and not nelecting any other place on good occasion as the three children in the Furnace David on his bed and Daniel in the Lions den 3. Such as the persons the Minister especially in publicke but withall the whole company and communion of Saints so called as gathered together in so holy an excercise and therein associated with the Saints and Angells in heaven that joyntly with them and ever performe that spirituall and divine exercise 4. Such as the ceremonies such as appointed or most tending to comelinesse and edification 5. Such as the gesture the most humble and reverent by the outward position of the body signifying the inward reverence and humility of the soule 27. How is that In uniformity with the Church in publicke and according to the custome of the place and direction of Authority and so generally kneeling in praier used with us as the most humble gesture according to our Countries guises though prostration in the Easterne Countries and with the Jews but not simply to exclude any manner of gesture in humility presented in private though in publicke required uniformity most commendable and kneeling shewing most humility and so we may finde Daniel kneeling and David saying Come let us fall downe and kneele before the Lord our maker David prostrate before the Lord for the childe Isaac walking in the fields praying The poor Publican standing aloof and praying Jonah lying in the Whales belly praying and heard and so any gesture not in convenient in humility or it not stubbornely opposed to it or charity or uniformity which thereby loseth the praise of humility and groweth scandalous in the same 28. What other the rules or order in prayer Direction 1. To whom to pray to God alone not to Saint or Angel 2. In whose name in Christs the only Mediator and no other 3. By whose helpe the holy Spirit speaking in us and making us truly cry Abba Father 4. For what things for only good things not evill 5. By what rule according to Gods will 6. To what end to Gods glory the end of all 7. With what conditions and virtues to bee graced 29. What virtues required Chiefly 1. Humility wherein the poore Publican respected when the proud Pharisee rejected 2. Faith whereby only prayer is made powerfull and acceptable 3. Charity without which we can never aske a petition shall please God nor ever obtaine of him more for our selves then in charity we would desire for other 4. Repentance whereby we putting off our polluted garments of sinne when we come into the presence of God whose eyes try the children of men and who so hateth sinne that no impure thing shall come nigh him for if a King would not be served by filthy clownes or boores at his table how much lesse God
may be administred to an Infant being in the same state and condition with us as theirs with them in every respect 31. How in respect of the institution Because Christ commanding them to teach and baptise all Nations as Abraham and his seed and sons together before so the fathers and their children now to be received into the new Covenant and not the fathers alone but the children with and in the estate persons and condition of the father as whiles they are in minority they are accounted a part of him and so where whole housholds baptised and Christ commanded the little children to be brought unto him gave them his blessing and reproved them that would have kept them from him 32. How by the doctrine of the Apostles Because as Christ receiving them and testifying that theirs is the Kingdome of heaven the Apostles also teach as Saint Peter treating of Baptisme and remission of sins by Christ Acts 2. 39. sheweth the promise is made to them and their children and Saint Paul that in and to beleeving parents the children are sanctified 1 Cor. 7. 14. that were else uncleane but now are holy and what is this but within the covenant and capable of that seale of grace especially as also the practice was 33. How the practice of them That whole housholds baptised as the houshold of Stephanus and Lydia baptised by Saint Paul 1 Cor. 1. 16. and the Jaylor all that belonged to him Acts 16. 33. and so hath been the practice since of al times of receiving children to Baptism especially of beleeving and faithfull parents 34. What reason for it Because there is so neare a relation betweene the parent and children that what the estate of the parent is such is the estate of the childe reputed to be till it come to yeares of discretion nay it is taken for a very part or limbe of the parent and so according to reason and the words and intent of the Covenant within compasse of it and capable of the seale 35. But they want actuall faith and repentance Though in their single persons they doe yet as in the persons of their fathers and godfathers that represent them they may be said to have it and so in all respects capable of the seale as also wee see an estate assured in Law to the father and childe by some ceremony used and the childe capable of it though not yet capable of understanding to know what is done 36. How is it added that when they come to are they are bound to performe Because though in infancie before they knew or could doe good or evill their parents estate and condition was reckoned theirs yet come to yeares of discretion actually required of them as distinct persons of themselves and now in the estate of them Ezeck 18. 20. that every ones sins on his owne head and required every one to live by his owne faith and if allowed in nonage a beneficiall hand to receive a benefit or blessing must also finde being come to age an officious hand to performe a duly or condition 37. When is this chiefly shewne or declared At confirmation when the godfathers having seen the childe in the rudiments of Religion well instructed from that particular engagement at the font with the parents in some sort may seeme discharged thenceforth only in common duties of Christianity obliged as the childe is then publickly by profession of his owne faith with the duties thereof charged the others exonerated answerable to which was that order of the Jews to have the childe at thirteen yeares of age for Bar-mitzuah into their number communion and Synagogue as it were admitted and thenceforth to answer for and charged with his owne sinnes as the father was before whence the father with great joy then calling tenne men for witnesses of the childs instruction and sufficiencie in the knowledge of their Law Rites and Religion with praising God for it and praying for his continuance and proficiencie therein desireth such his admission and himselfe to be discharged this in all chiefest respects thus nearly suiting with our confirmation as aforesaid as it is appointed to be used 38 Is this the generally received doctrine Yes and confirmed by all ancient Fathers and never opposed unlesse by the Anabaptists and giddy-headed Sectaries that are commonly content with nothing that is not new â—angled and of their owne broaching and invention 38. How in such as are of yeares converted Then as in whole Nations conversions all they of discretion bound to make actuall profession of their faith so all such were demanded their faith and how they beleeved and making profession of their faith I beleeve in God c. and also their repentance and desire of Baptisme they were admitted and baptised and whose children if they had any under age were baptised with them or which they had after in their infancie 39. Who may baptise Those that had the commission the Apostles and their successours to whom it was said Goe teach and baptise c. 40. How of others that doe it Understood a presumption to goe against or beyond our Saviours commission 41. How many sorts of Baptisme According to the parts of it so distinguished into the 1. Externall Baptisme in the water the symbole of the other 2. Internall of the soule that twofold In the bloud of Christ to remission of sins Of the Spirit to the souls renovation by his graces And others make a fourefold Baptisme Either Fluminis that of the water Matth. 3. so John Baptist. Flaminis that of the Spirit so Christs Baptisme Sanguinis of Martyrdome 10. Marke 38. Luminis sine doctrinae Acts 18. 35. 19. 4 Whereby the Baptisme understood the doctrine of John The two first properly so called the latter figuratively as also the Baptisme of the Fathers in the cloud and in the sea 1 Cor. 10. 2. 43. What difference between Christs and Johns Baptisme The same in substance and the end or effect admission into Gods favour and grace and to repentance and newnesse of life to the faith of Christ that was to come but differing in the circumstances 1. Of the time as that before Christ exhibited or that he had fulfilled all things this in the full complement of grace 2. Of the maner of Johns Baptisme into Christs to come and preparing the way by repentance this of Christs into his death as already come 3. Of the Ministery of John the forerunner this in the plenitude of the power of the Messiah 4. Of the reference that the first had to the complement in Christs person performance and baptisme And so he said I indeed baptise you with water but there is one among you that baptiseth with the holy Ghost and with fire 44. Doth not John hereby then more distinguish them No not in respect of the substance but only the circumstance of his Ministery compared with the fulnesse and power of Christ in which his was to have complement and receive
s. 3 q. 37. vid. Name of God L Lawes and their soverall sorts p. 3. s. 1. q. 6. and Law how written ib. q. 42. Law and its use p. 4. s. 1. q. 10. Last â—udgement p. 2. s. 9. q. 5. Life and eternity vid. Everlasting life Long life how a blessing p. 3. s. 7. q. 62. Lords Supper parts and relat p. 5. s. 3. q. 4. the mysteriousnesse of it q. 38. c. â—igures and manner of it ib q 47. preparation to it ibid. s. 4. q. 20. Love of God p. 3. s. 3. q. 34 p. 3. s. 13 q 3. Love of neighbour ibid. Lying and falshood vide truth M Magistrates vi Parents Masters theirs and servants duties p. 3. s. 7. q. 38 Marriage p. 3. s. 9. q. 52. Member of Christ how p. 1. s. 3 q. 38. Mysterys of Religion vid. Sacraments and Lords supper Mystery of the Trinity vid. Trinity Mysterious names â—ehovah â—esus c. p. 5. s. 2. q. 76. c. Mystery of godlinesse ibidem Mystery of Iniquity vid. Aâ—tichrist Morality of the law p. 3. s. 6. q. 28. s. 1 q. 25. Murther and the seuerall sorts p. 3. s. 8. q. 6. c. N Names and their use p. 1. s. 2. q. 17. Imposition and change of them ib. s. 2. q. 1 c. Name of God p. 3. s. 5. q. 5 c. p. 4. s. 4. q. 12. how â—hallowed or prophaâ—ed ib. p. 5. s. 2. q. 75. name â—ehovah q. 79. Nativity of Christ miraculous p. 2. s. 5. q. 14. Necessity of Christs humanity p. 2. s. 5. q. 26. O Oaths and vowes p. 3. s 5. q. 25. Obedience active passive p. 4. s. 4. q. 44. Obedience and â—umiliation of Christ p. 2. s. 6. q 4. c. Obedience to Parents and Superiors p. 3. s. 7. q. 13 c. Oppression vid. Stealing Parents p 3. s. 67. q. 18. Passion and sufferings of Christ p. 2. s. 6. q. 27. c. Petitions and division of the Lords prayer p. 4 s. 3. q. 4 s. 4. q. 1. c. s. 8. q. 3. c. Polithisme vid. Atheisme Prayer and the parts p. 3. s. 4. q 34. p. 4. s. 2 q. 3. sorts and other requisites ibidem Preaching and other duties in Gods service p. 3. s. 4. q. 45. p. 5. s. 5. p. 33 â—uty of preachers and hearers Preface of the Law p. 3. s. 2. q. 4. c. other circumstances ibidem Profanes p. 3. s. 3 q. 32. Q Qualification and maner of true prayer p. 4 s. 2. q. 26. Quallity name and nature of the Beast vid. Antichrist R Religion what it is p. 1. s. 1. q. 37. and the truth of it p. 2. s. 2 q. 11. Resurrection and Assention of Christ p. 2. s. 8. q. 9. tipes of it ibid. Resurrection of the body p. 2. s. 12. q. 17. Repentance explained p. 1. s. 5. q. 32. p. 5. s. 2. q. 18. Requisites in Baptisme p. 5. s. 2. q. 27. c. Reverence and Devotion used in prayer p. 5. s. 2. q. 62. and in the church ibidem Robbery vid. stealing Rules for right expounding the law p. 3. s. 2. q. 36. p. 3. s. 57. q. 3. Rules and other requisites of Prayer p. 4. s. 2. q. 28. S Sabbath and sanctifying it p. 3. s. 6. per tot Sacrament p. 5. s. 1. q. 1. c. number and true use ibid. s. 1. q. 50. Sacriledge p. 3. s. 10. q. 33. Selfe murther p. 3. s. 8. q. 37. Servants vid. Masters Service of God and duties therein p. 3. s. 4. q. 44. p. 3. s. 6. q 62. Session of Christ in glory p. 2. s. 8 q. 46. c. and last judgement ibid. s 9. per tot Sins their severall sorts and divisions p 1. s. 4. q. 35. Sin against the holy Ghost p. 2. s. 10. q. 33. Slander vid. lying and Murther Sons of God vid. Father p. 2. s. 4. q. 47. p. 4 s. 3. q. 7. Soul murther vid. murther and lying State of nature and grace p. 4. s. 1. q. 18. Stealing p. 3 s. â—0 q. 9. c. Subjects their duties vid. Kings Sum of the Catechisme p. 1. s. 1. q. 42. p. 5. s. 5. q. 1. and use of it ibid Superiors vid. Parents Supper of the Lord p. 5. s. 3. q. 11. name and benefits p. 10. c. vid. Lords supper Swearing vid. Oathes T Tables of the law and their division p. 3. s. 3. q. 2. Temptations of divers sorts p. 4. s. 6. q. 3. Theft vid. Stealing Title of the Catechisme p. 1. s. 1. per tot Trinity of persons in the Godhead p. 2. s. 2. q. 31. and unity ibid. p. 2. s. 3. q. 20. Truth in charity p. 3. s. 11 q. 9. c. V Union vide Communion Vow vide Oathes Vow in Baptisme p 1. s. 4. q. 2. c. Use of the law p. 4. s. 1. q 9 W Word and will of God p. 1. s. 4 q. 71. p. 5. s. 5. q. 9 vide Bible Worldly vanities and lusts p 1 s 4 q. 50. Worship of God p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica and note xpus set for Christus and xpt for Christ generally so taken and is so generally mistaken being indeed the Greeke Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus a like mistake of some in H. supposed the lattin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name Iesus so abreviated Y Younger sort their duty p 3 s. 7 q 25 q. 35. Youth vid. children Z Zeal vid the love of God The Printer to the Reader Gentle Reader WHereas the Authour by reason of sicknesse and other infirmities could not be so present in assisting the Correction as he desired if any small Errata or mistakes have escaped our best vigilancie such as Instruction for Institution favour for savour or some particles as but and in wanting superabounding or set one for another it will be thy courtesie and ingenuity in reading to certifie and amend them the current of the sense as it were enforcing or shewing the true scope of the meaning there intended and as it is I doubt not but thou wilt be glad to peruse it and that with good contentation and comfort so that thou mayest reap both pleasure and profit by it is the hearty desire of him that wisheth thy best good Farewell FINIS